Primordial Truth and Postmodern Theology by David Ray Griffin

By David Ray Griffin

During this booklet, Huston Smith and David Ray Griffin suggest non secular philosophies to be triumphant the waning worldview of modernity. Huston Smith proposes the perennial philosophy or primordial culture, and David Ray Griffin bargains postmodern procedure theology. the last word factor debated is whether or not we should always go back to a conventional non secular philosophy or search a brand new never-before-articulated worldview. the talk covers the subsequent concerns: the relation of Christianity to different religions; the last word fact of a private God when it comes to a transpersonal absolute; the final word fact of time and growth; the matter of evil; the character of immortality; the relation of people to nature; the relation of technological know-how to theology; the relation of upward to downward causation; and the potential for nonrelativistic standards for finding out among competing worldviews.

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Next page > < previous page page_25 next page > Page 25 3. Immortality and undifferentiated reality. Closely related to the previous two points is a tension in Smith's statements about the ultimate meaning of our lives. "64 Just as the personal God is not ultimately real, neither is the personal self. "65 What is Spirit? "Spirit is the Atman that is Brahman, . . "66 As we have seen, Brahman is undifferentiated; it is devoid of all attributes. That in us which is immortal is accordingly the undifferentiated reality, which is devoid of any attributes.

81 The idea that being finite is ipso facto to be in some sense evil is a peculiar idea, peculiar to those who think in terms of degrees of being and think that these degrees are correlated with degrees of goodness. In any case, even if this so-called metaphysical evil should be considered a form of evil, it is entirely distinct from physical evil (suffering) and moral evil, which are what we usually have in mind when we are troubled by the problem of evil. That is, we ask not why human beings are not God or why cells are not human beings.

It is only to say that, if an assertion does not < previous page page_27 If you like this book, buy it! next page > < previous page page_28 next page > Page 28 express or evoke a consistently conceivable proposition in our minds, we at the least have no reason to believe the assertion. The more radical claim is that no "assertion" has in fact been entertained, so that it is meaningless to talk about believing or not believing it. But even without this more radical claim, we can wonder why we should believe an assertion the meaning of which cannot be consistently conceived.

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